Dona Gracia Mendes Nasi and She Lived from About 1510 to 1569

Total Page:16

File Type:pdf, Size:1020Kb

Dona Gracia Mendes Nasi and She Lived from About 1510 to 1569 Norin sen DHL SEU Route tased from 1492 HOLLAND London Route used by starranos 16 th and 1701 Centue Amsterdam PRUSSIA Aitwerp Warsaw GERMANY Cologne POLAND Mainzol Prague to Brazil, Paris be later w New Netherland BOHEMIA DNIEPER R . edic FRANCE Basel l'izuna Inqı Atlantic Ocean was RHONER Venice Bordeaux Milano Nas whe G211000 DANUBE R Ancona de L Leghorts Black Sea Marseilles Floravice tim SPAIN TURKIsu Adrianople Roma Adriatic Aarti cisc Sea • Toledo S Constantinople Nin Lisbon Naples Salonica you o the Seville ( ew World Gmiaka EMPIRE Palermo Cadiz Algiers Bizer Tangier peoj PALESTINE Whe fam AFRICA Mediterranean Sea bega tuga 100 200 300 400 500 miles EGYPT outv Ascheri Alexandria Cairo gove THE into SPREAD OF Through much of history, women served nepł their fathers as they grew up, were sold to sum SEPHARD their husbands for payment, and served long JEWRY their husbands for the rest of their lives. Jewi S Jewish women were generally treated with greater kindness and respect. The Talmud taught that women were not as mon socially important asmen , but it also taught that women had safe full rights . Contracts of marriage , always favoring thewoman , Otto protected these rights . And the Jewish woman 's role of place educating children was considered holy and sacred . From allov A time to time, women rose to leadership in Jewish com munities ; some, like Rashi's daughters, became great Here scholars . Mari In the sixteenth century, one Jewish woman became so live i important through her good works that she was called simply her i La Senora, " The Lady. " Her full name was Dona Gracia Mendes Nasi and she lived from about 1510 to 1569. anos 6th and 17th Centure The Spread of Sephardi Jewry / 63 La Senora Both DNIEPER before and after the R edict of expulsion in 1492 , Jews left Spain to escape the Inquisition and its horrors. At first , the safest nearby country was Portugal; and it was to Portugal that the family ofGracia Nasi fled . Gracia was her Jewish name, but outside the house, where she pretended to be Christian , she was called Beatrice de Luna. Even in her teens, Black Sea Beatrice was beautiful, and by the time she was eighteen , she married . Her husband was Fran cisco Mendes, a Marrano diamond merchant and tantinople banker. Nine years later, Francisco died , leaving Beatrice a wealthy young woman . EMPIRE The Angel of the Marranos Before, people had seen only her beauty , but now her wisdom shone . PALESTINE When the Inquisition came to Portugal, Beatrice moved her family to the Netherlands, to the city of Antwerp , and she began to use her fortune to help other Marranos escape Por tugal. In 1545 , she left Flanders and moved to Venice, Italy . All this time she had remained a Marrano, still pretending outwardly to be Beatrice , Gracia Mendes Nasi, the Christian . But in Venice , the " Angel of the government discovered that she Mar was Jewish . They threw her ranos." into prison , and there she waited for two years while her erved nephew Joseph Nasi tried to ransom her. Finally , a ransom ld to sum was agreed upon , and she was set free . There was no arved longer any reason to pretend, so Beatrice began using her lives . Jewish name: Gracia Mendes Nasi. iness She and Joseph moved to Ferrara, Italy ; and again she sent ot as money to help Portuguese Jews. But even Ferrara seemed un n had safe to her, and she looked elsewhere . To the east lay the man , Ottoman Empire of the Muslim Turks. Surely this was a le of place the Inquisition could not enter. But would the Turks From allow the Jews to enter ? com As a test, Dona Gracia herself moved to Constantinople. great Here she found peace . She continued to send money to the Marranos of Portugal and to those in Italy , bringing many to ne so live among the Turks. In her lifetime she helped so many of mply her people that they gave her the title, " Angel of the Mar racia 64 / The Spread of Sephardi Jewry ranos." So many Marranos came to settle in the Turkish em pire east that a Jewish language was spoken there , a mixture of Spanish and Hebrew called Ladino . Joseph Nasi Dona Gracia 's nephew , Joseph , became a loyal advisor to the sultan . In return , the sultan made him duke of the island of Naxos, and allowed him to rule many other places, including the city of Tiberias in the Holy Land . Joseph fell in love with Tiberias and or dered it rebuilt. He brought mulberry trees and silkworms from the Far East to start a silk industry there . Then he sent ВАЕ an invitation to the Jews of Italy. Legend tells that one ship load of Italian Jews arrived in the Holy Land only to be cap Ban 163 tured by pirates and sold into slavery. Few others dared to come. For Joseph it was a great disappointment. Yethis years Inqi phil at the court of the sultan were good years for the Jews of the Ottoman Empire . phil writ teac The Reformation and the Jews of Hol land wor Not all Sephardi Jews headed to Turkey . Just as Gracia Am Nasi had done at first, many went to the Low Coun tries, especially Holland. It was the time of the Reformation in Europe, when the Catholic church split in two . The new Весі wer movement was called Protestant because it '' protested" the Catholic way of life . The people of Holland, the Dutch , were Spir among fina the new Protestants. They revolted against Catholic exco Spain ; and in 1579 became an independent country . the Among the Dutch , the Jews found new freedoms. By 1598 , pun the Jews of Amsterdam were allowed to build a synagogue pers and to practice Judaism openly. From Holland, the Jews spread westward, too. A Dutch Jew , Manasseh ben Israel, Rea traveled to England to meet the Protestant leader, Oliver Spir Cromwell. The Jews had been expelled from England in 1290 , but Manasseh convinced Cromwell to allow them to return . Tol owr Thus the Jews of Spain scattered to new parts of the world and returned to places where Jews had not been seen for the many generations. the.
Recommended publications
  • Jewish Encyclopedia
    Jewish Encyclopedia The History, Religion, Literature, And Customs Of The Jewish People From The Earliest Times To The Present Day Volume XII TALMUD – ZWEIFEL New York and London FUNK AND WAGNALLS COMPANY MDCCCCVI ZIONISM: Movement looking toward the segregation of the Jewish people upon a national basis and in a particular home of its own: specifically, the modern form of the movement that seeks for the Jews “a publicly and legally assured home in Palestine,” as initiated by Theodor Herzl in 1896, and since then dominating Jewish history. It seems that the designation, to distinguish the movement from the activity of the Chovevei Zion, was first used by Matthias Acher (Birnbaum) in his paper “Selbstemancipation,” 1886 (see “Ost und West,” 1902, p. 576: Ahad ha – ‘Am, “Al Parashat Derakim,” p. 93, Berlin, 1903). Biblical Basis The idea of a return of the Jews to Palestine has its roots in many passages of Holy Writ. It is an integral part of the doctrine that deals with the Messianic time, as is seen in the constantly recurring expression, “shub shebut” or heshib shebut,” used both of Israel and of Judah (Jer. xxx, 7,1; Ezek. Xxxix. 24; Lam. Ii. 14; Hos. Vi. 11; Joel iv. 1 et al.). The Dispersion was deemed merely temporal: ‘The days come … that … I will bring again the captivity of my people of Israel, and they shall build the waste cities and inhabit them; and they shall plant vineyards, and drink the wine thereof … and I will plant them upon their land, and they shall no more be pulled up out of their land” (Amos ix.
    [Show full text]
  • Chapter Fourteen Rabbinic and Other Judaisms, from 70 to Ca
    Chapter Fourteen Rabbinic and Other Judaisms, from 70 to ca. 250 The war of 66-70 was as much a turning point for Judaism as it was for Christianity. In the aftermath of the war and the destruction of the Jerusalem temple Judaeans went in several religious directions. In the long run, the most significant by far was the movement toward rabbinic Judaism, on which the source-material is vast but narrow and of dubious reliability. Other than the Mishnah, Tosefta and three midrashim, almost all rabbinic sources were written no earlier than the fifth century (and many of them much later), long after the events discussed in this chapter. Our information on non-rabbinic Judaism in the centuries immediately following the destruction of the temple is scanty: here we must depend especially on archaeology, because textual traditions are almost totally lacking. This is especially regrettable when we recognize that two non-rabbinic traditions of Judaism were very widespread at the time. Through at least the fourth century the Hellenistic Diaspora and the non-rabbinic Aramaic Diaspora each seem to have included several million Judaeans. Also of interest, although they were a tiny community, are Jewish Gnostics of the late first and second centuries. The end of the Jerusalem temple meant also the end of the Sadducees, for whom the worship of Adonai had been limited to sacrifices at the temple. The great crowds of pilgrims who traditionally came to the city for the feasts of Passover, Weeks and Tabernacles were no longer to be seen, and the temple tax from the Diaspora that had previously poured into Jerusalem was now diverted to the temple of Jupiter Capitolinus in Rome.
    [Show full text]
  • Introduction
    INTRODUCTION Hanne Trautner-Kromann n this introduction I want to give the necessary background information for understanding the nine articles in this volume. II start with some comments on the Hebrew or Jewish Bible and the literature of the rabbis, based on the Bible, and then present the articles and the background information for these articles. In Jewish tradition the Bible consists of three main parts: 1. Torah – Teaching: The Five Books of Moses: Genesis (Bereshit in Hebrew), Exodus (Shemot), Leviticus (Vajikra), Numbers (Bemidbar), Deuteronomy (Devarim); 2. Nevi’im – Prophets: (The Former Prophets:) Joshua, Judges, Samuel I–II, Kings I–II; (The Latter Prophets:) Isaiah, Jeremiah, Ezek- iel; (The Twelve Small Prophets:) Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephania, Haggai, Zechariah, Malachi; 3. Khetuvim – Writings: Psalms, Proverbs, Job, The Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, Chronicles I–II1. The Hebrew Bible is often called Tanakh after these three main parts: Torah, Nevi’im and Khetuvim. The Hebrew Bible has been interpreted and reinterpreted by rab- bis and scholars up through the ages – and still is2. Already in the Bible itself there are examples of interpretation (midrash). The books of Chronicles, for example, can be seen as a kind of midrash on the 10 | From Bible to Midrash books of Samuel and Kings, repeating but also changing many tradi- tions found in these books. In talmudic times,3 dating from the 1st to the 6th century C.E.(Common Era), the rabbis developed and refined the systems of interpretation which can be found in their literature, often referred to as The Writings of the Sages.
    [Show full text]
  • Tiberias A-Happy and
    " ..• - -~ ..,.., _,. .- .-· .,- •h -- . r . ,,, .. «.r' ,,!,-~ • ,.,- - r ,-.. I ~··.·,.··~·~-----•· I I, TH:& ISllABLlTE PRESS Friday, September S. 19M 1\ Page 20-Netr Year Editio11 . '. ' ' . i111caa1 9tlW Y&A• c:QITilfOS ,1n:in ro.,ll m.·_·.. Ul~ 'I · · · ·· ·· :,- -. ··· · -- ··· 1·· . BESl" WJSBES ro ALL OUR FlUENDS AND ca&IO.IIERS Sill'lfflt ...,. Year WISMS to Our Frhnl:h and Cvstornart I TO oua l<IUIHDI AND - · ISIIAILIIONDS:-•TO-BUIID. · . FOR A JOYoUS NEW YEAS . CUffOMJ!U I r.JC cr~::ox:rr.,r-..•JC ~ ':%· ·• ':~ llfJll!L~J',L~- AIIIPO-':. _: . ,ic-\z," ~, Winnipeg Leather Goods 0,mn K 11n:: 0,,..,.c 0. ..avtJlll .t.. 1'\lltlL.. Bortoa's Saw Service ,";1$' ~5, rJC ·. , .c, I Quilting Co. All Kinds of LNther, Cape, Suede & Sales· limited X) Mid-West Ltd. " and Sport Jackets S. SIi,\' ERBER•~ S. ENIGBT I - Pt,itiCMIIII 8fds-. wtnl'Jpes, P"- WH l-012:1 I No. 1 SHOP- Manufacturers of Quality Mitfertals 175 STADACONA ST. Hy.fashion Apparels Ltd. .· Quilting by .1M Yard• Specialty I Phone LE 3-1107 374 Donald Strut 101 ·ERIN ST. sunw MOOt A JOYOUS NEW YEAR TO ALL OUR JEWISH FR!m<'D& Ph-WH3-&826 AND ctJSI'OlfERS - I -We APPACl•te Our Jewish Patron.- Ho. 2 SHOP.;.. Best W'uhell for a Happy 1961 ,unm, ,:in:ln i\:l\\\ iUlll'2 5722 LEONARD I McLAUGHLIN MOTORS LTD. 36 ISABEL STREET New Year to All Out Friend9 WlnniPle's Largest RAMBLER Daaltr - FIAT. Distributonl Phone SPruc:e 4-9332 and Customers (x for Manitoba Hand Saws • Sm•II Circulars 1111d · Bukh1w Svpplles Air Conditioning .
    [Show full text]
  • Israeli History
    1 Ron’s Web Site • North Shore Flashpoints • http://northshoreflashpoints.blogspot.com/ 2 • http://www.youtube.com/watch?v=wb6IiSUx pgw 3 British Mandate 1920 4 British Mandate Adjustment Transjordan Seperation-1923 5 Peel Commission Map 1937 6 British Mandate 1920 7 British Mandate Adjustment Transjordan Seperation-1923 8 9 10 • Israel after 1973 (Yom Kippur War) 11 Israel 1982 12 2005 Gaza 2005 West Bank 13 Questions & Issues • What is Zionism? • History of Zionism. • Zionism today • Different Types of Zionism • Pros & Cons of Zionism • Should Israel have been set up as a Jewish State or a Secular State • Would Israel have been created if no Holocaust? 14 Definition • Jewish Nationalism • Land of Israel • Jewish Identity • Opposes Assimilation • Majority in Jewish Nation Israel • Liberation from antisemetic discrimination and persecution that has occurred in diaspora 15 History • 16th Century, Joseph Nasi Portuguese Jews to Tiberias • 17th Century Sabbati Zebi – Declared himself Messiah – Gaza Settlement – Converted to Islam • 1860 Sir Moses Montefiore • 1882-First Aliyah, BILU Group – From Russia – Due to pogroms 16 Initial Reform Jewish Rejection • 1845- Germany-deleted all prayers for a return to Zion • 1869- Philadelphia • 1885- Pittsburgh "we consider ourselves no longer a nation, but a religious community; and we therefore expect neither a return to Palestine, nor a sacrificial worship under the sons of Aaron, nor the restoration of any of the laws concerning a Jewish state". 17 Theodore Herzl 18 Theodore Herzl 1860-1904 • Born in Pest, Hungary • Atheist, contempt for Judaism • Family moves to Vienna,1878 • Law student then Journalist • Paris correspondent for Neue Freie Presse 19 "The Traitor" Degradation of Alfred Dreyfus, 5th January 1895.
    [Show full text]
  • The Nasi, the Judge and the Hostages: Loans and Oaths in Thirteenth-Century Narbonne
    The Nasi, the Judge and the Hostages: Loans and Oaths in Thirteenth-Century Narbonne Pinchas Roth1 The Nesi’im, or Jewish “princes,” in Narbonne have aroused the curiosity and imaginations of people – Jewish and Christian alike – for centuries.2 As described by their earliest chronicler, the so-called Proven�al addition to Sefer ha-Kabbalah (The Book of Tradition), the Nesi’im were characterized by a combination of worldly wealth, political clout and rabbinic expertise.3 Their wealth and political status faded during the thirteenth century, but their status as respected aristocrats endured until the expulsion of the Jewish community in 1306.4 1 I would like to thank the members of the “Rethinking Early Modern Jewish Legal Culture: New Sources, Methodologies and Paradigms” research group at the Israel Institute for Advanced Studies, 2018–2019 for their feedback, Claire Soussen and Sarah Maugin for their constructive comments, and Menachem Butler for his invaluable help. This research was supported by the Israel Science Foundation (grant no. 281/18). 2 E.M. Rose, The Murder of William of Norwich: The Origins of the Blood Libel in Medieval Europe (Oxford: Oxford University Press, 2015), 86; Arthur J. Zuckerman, A Jewish Princedom in Feudal France, 768–900 (New York: Columbia University Press, 1972); Jonathan Levi, Septimania: A Novel (New York: Overlook Press, 2016). For a resounding rebuttal of Zuckerman’s theory, see Jeremy Cohen, “The Nasi of Narbonne: A Problem in Medieval Historiography,” AJSR 2 (1977): 45–76. 3 “We have a tradition that in Narbonne they have a chain of grandeur in Torah and Nesi’ut and Ge’onut.” Ms New York, Jewish Theological Seminary, Rab.
    [Show full text]
  • Second Memorandum Historical Survey of the Jewish Population in Palestine from the Fall of the Jewish State to the Beginning of Zionist Pioneering
    SECOND MEMORANDUM HISTORICAL SURVEY OF THE JEWISH POPULATION IN PALESTINE FROM THE FALL OF THE JEWISH STATE TO THE BEGINNING OF ZIONIST PIONEERING. Chapter I: Under Roman and Byzantine Rule. Chapter II: Under Arab Rule. Chapter III: The Crusaders. Chapter IV: The Mamluk Period. Chapter V: Under Turkish Rule. CHAPTER I UNDER THE ROMAN AND BYZANTINE RULE. The vivid rhetoric of Josephus Flavius' Jewish Wars and the absence of sources accessible to Western scholars for the later periods, have combined to create an impression in the minds of many people that the fatal issue of the Roman-Jewish war of 66-70 C.E. did not only result in the destruction of the Temple and of the city of Jerusalem, but brought Jewish life in Palestine to a complete standstill by obliterating what remained of the nation. However, even a cursory glance at the Jewish Wars will show that the struggle cannot have been as destructive as is popularly supposed. As shown on map A, Josephus specifically names as destroyed, apart from Jerusalem, four towns out of nearly forty, three districts (toparchies) out of eleven, and five villages. Even in these cases the destruction cannot have been very thorough. Lydda and Jaffa were burnt down by Cestius (Wars II,18,10 and 19,1), yet Jaffa had to be destroyed again (Wars III.9,3), while Lydda apparently continued to exist and surrendered quietly to Vespasian (ib. IV,18,1). The case of Bethannabris and the other villages in the Jordan Valley is even more instructive; burnt down by Placidus (Wars IV.7,5) they continued to flourish in the Talmudic period and remained Jewish strongholds down to the last days of Byzantine power in Palestine, i.e.
    [Show full text]
  • Yom Kippur 2015 Rabbi Carl M. Perkins Temple Aliyah Needham, MA
    “Let’s Have a Conversation…” Yom Kippur 2015 Rabbi Carl M. Perkins Temple Aliyah Needham, MA I want to tell you a story about a famous rabbi, Rabbi Yehudah Ha-Nasi. Rabbi Yehudah lived in the Land of Israel at the end of the second century. He was an influential Jewish leader. He was selected to be the Nasi, the Patriarch, with apparently many administrative, legislative and judicial responsibilities. He edited the Mishnah, a comprehensive Jewish legal code. He was also beloved and looked up to by his fellow rabbis and scholars. This is the story about the day he died. The Talmud tells it this way:1 Rabbi Yehudah ha-Nasi was very, very ill. It was clear to him and to those around him that he was dying. He called for his sons, and when they arrived, he gave them instructions. Take care, he said, that you show respect to your mother. Keep the home fires burning. Let my two attendants, Yosef of Haifa and Shim’on of Efrat, who attended on me during my lifetime, attend to me after my death. He called on the Sages of Israel to come forward and he ordered them: Don’t mourn for me in the small villages. I don’t want to put people out. You may mourn for me in the towns, but for no longer than thirty days. His disciples gathered in the courtyard just outside his home to pray for his recovery. Now, Rabbi Yehuda had a dear, devoted aide, a woman of great sensitivity and compassion.
    [Show full text]
  • Judah Ha-Nasi Judaism
    JUDAH HA-NASI JUDAH HA-NASI al. Since the publication of his Mishnah at the end of the second or beginning of the third century, the primary pur- Head of Palestinian Jewry and codifier of the MISH- suit of Jewish sages has been commenting on its contents. NAH; b. probably in Galilee, c. 135; d. Galilee, c. 220. Judah was the son of Simeon II ben Gamaliel II, who was See Also: TALMUD. the grandson of GAMALIEL (mentioned in Acts 5.34; Bibliography: W. BACHER, The Jewish Encyclopedia. ed. J. 22.3), who was in turn the grandson of Hillel. As the pa- SINGER (New York 1901–06) 7:333–33. D. J. BORNSTEIN, Encyclo- triarch or head of Palestinian Jewry, Judah received as a paedia Judaica: Das Judentum in Geschichte und Gegenwart. permanent epithet the title ha-Nasi (the Prince), original- (Berlin 1928–34) 8:1023–35. L. LAZARUS, Universal Jewish Ency- clopedia (New York 1939–44) 6: 229–230. K. SCHUBERT, Lexikon ly given to the president of the Great Sanhedrin in Jerusa- für Theologie und Kirche, ed. J. HOFER and K. RAHNER (Freiberg lem. In the Mishnah he is referred to simply as Rabbi (the 1957–65) 5:889. A. GUTTMANN, ‘‘The Patriarch Judah I: His Birth teacher par excellence), and in the GEMARAH he is often and Death,’’ Hebrew Union College Annual 25 (1954) 239–261. called Rabbenu (our teacher) or Rabbenu ha-kadosh (our [M. J. STIASSNY] saintly teacher). He was instructed in the HALAKAH of the Oral Law by the most famous rabbis of his time, but he summed up his experience as a student, and later as a teacher, in the words: ‘‘Much of the Law have I learned JUDAISM from my teachers, more from my colleagues, but most of The term Judaism admits of various meanings.
    [Show full text]
  • Against Zionism   
    Against Zionism R. J. M. I. By The Precious Blood of Jesus Christ, The Grace of the God of the Holy Catholic Church, The Mediation of the Blessed Virgin Mary, Our Lady of Good Counsel and Crusher of Heretics, The Protection of Saint Joseph, Patriarch of the Holy Family, The Intercession of Saint Michael the Archangel and the cooperation of Richard Joseph Michael Ibranyi To Jesus through Mary Júdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo, et dolóso érue me Ad Majorem Dei Gloriam 2 “Apostate Israel is an “abomination of desolation, standing where it ought not.” (Mark 13:14) “And the word of the Lord came to me, saying: Son of man, set thy face toward Jerusalem, and let thy speech flow towards the holy places, and prophesy against the land of Israel: And say to the land of Israel: Thus saith the Lord God: Behold I come against thee, and I will draw forth my sword out of its sheath, and will cut off in thee the just, and the wicked,” when Jesus comes the Second Time. (Ezechiel 21:1-3) Original version: 7/2008; Current version: 8/2010 Mary’s Little Remnant 302 East Joffre St. TorC, NM 87901-2878 Website: www.JohnTheBaptist.us (Send for a free catalog) 3 4 TABLE OF CONTENTS DEFINITIONS ............................................................................................................................................ 7 ZIONISM .................................................................................................................................................. 8 GOD OWNS THE LAND AND GIVES IT TO WHOM HE PLEASES ..................................................................................... 9 First-land-owner opinion dispelled ........................................................................................................ 9 God takes away land from people who exceed in wickedness ............................................................ 10 Nations that do not serve God are destined to perish .......................................................................
    [Show full text]
  • Jews in the Diaspora: the Bar Kohkva Revolt Submitted By
    Jews In The Diaspora: The Bar Kohkva Revolt Submitted by: Jennifer Troy Subject Area: Jews in the Diaspora: Bar Kokhva Revolt Target Age group: Children (ages 9-13) –To use for adults, simply alter the questions to consider. Abstract: The lesson starts out in a cave-like area to emulate the caves used during the revolt. Then explain the history with Hadrian and how he changed his mind after a while. This lesson is to teach the children about the revolt and how they did it. They spent their time digging out caves all over the land of Israel and designing an intricate system so that they were able to get food and water in, as well as get in an out if entrances were sealed off. The students will learn about how the Romans were trying to convert the Jews--thus learning what Hellenists were. This lesson is designed to be a somewhat interactive history lesson, so that they remember it and enjoy it. The objective of this lesson is for the kids to understand what the rebellion was about, why it happened, how it happened and what it felt like to be in their situation. This is also one of the important events recognized by Tisha B'Av and it is important for the children to know it. Materials: -An outdoors setting where you can find a cave-like atmosphere -If find a cave, make sure to bring candles and matches for light in the cave. -Poster board with keywords relating to the era and revolt- if you like to teach with visuals.
    [Show full text]
  • Celebration Civilization Culture Contributions Contributors
    PRESENTED BY THE ASPER FOUNDATION Celebration Civilization Culture Contributions Contributors TEL AVIV, ISRAEL Celebration Civilization Culture Contributions Contributors PRESENTED BY THE ASPER FOUNDATION 2017 A Frank Gehry museum for Tel Aviv, Israel The World’s Jewish Museum is the most ambitious and far-reaching project of its kind today. To be located in Tel Aviv, it will exhibit the spectacular array of Jewish ideas, education, thought, and creativity in every conceivable field. It engages visually and intellectually—and on a grand scale—with all things Jewish over the course of humanity’s journey. Judaism is writ large in global history, and the museum aims very high in its architecture, exhibits, scope, and passion. 6 PRESENTED BY THE ASPER FOUNDATION THE VISION The World’s Jewish Museum represents a positive paradigm focused on linking past and present contributions—with an outlook to the future. Most crucially, the World’s Jewish Museum will enhance the bond between Israel and the global Jewish population through the strengthening of its collective identity. This museum will attest to the significance of outstanding Jewish attainment and intellectual output and showcase the ways in which these contributions have shaped the path of humankind. Exhibitions and programs will also document the connection between the world’s Jewish peoples and the land of Israel. Why create the World’s Jewish Museum? The remarkable contributions of the Jewish people in the modern era—far out of proportion to their small number—is a cause for celebration and a subject for exploration. Their contributions and personalities are manifest. Whether working in a laboratory or a place of business, Jewish thinkers have transformed fundamental elements of modern life for all the world’s citizens.
    [Show full text]